This Blog is to Inform, to Discuss, and to Show/Provide as Truthful of an Accurate Awareness Documentarily of what has been and is happening in N'dakinna (Vermont, N.H. etc), by those claiming to be Allegedly Vermont or New Hampshire Abenaki, etc.

Sunday, November 27, 2011

Are the Barratt’s and or Lampman's "St. Francis/ Sokoki/Missisquoi” Members; or are they not? Part 7:

Addendum to the Petition for Federal RecognitionDated January 10, 1986In Repsonse to the "Letter of Obvious Deficiencies and Significant Omissions"Dated (6/14/1983).Part B

Page 200:In all the census records until 1840, the Morits family retains that well documented central role in the early 19th century Abenaki community. After that time, they recede from the records and are replaced by other families like the Barrett's, Salts, Greenias and Martins in Highgate, theFrancis (St. Francis), Medor, Freemore, Brow and Vanselette families in Swanton and the Richards, Bluto, Guyette and Wells families from St. Albans Bay. They were one of the central families of the 19th century, and are today remembered as an important Small and Ancestral Abenaki family in the Barratt, Lampman and Martin Central families among others.821 Their 18th and early 19th century role has always been carried on in the Vermont Abenaki community down to present day. And their well documented continuity in both community leadership and documented interactions with the rest of the Abenaki during this period is the best evidence found so far of a direct connection between the old Missisquoi 19th century Abenaki community that ‘disappeared’by 1800 and the familiar Highgate/Franklin, Swnaton and St. Albans bay Abenaki community documented by the Petition from 1820 to 1970.

Page 201: “From Highgate Springs all the way past Franklin Pond to East Franklin there were a series of family groups amounting to a large population who tie directly into the present community. The Greenia and Barratt Central families stand out in the records from 1850 to 1910, much as the Morits did from 1800 to 1840.

The Barratt family appears in Swanton, St. Albans and Highgate beginning about 1820. The recorded Barratt story begins in 1800 near Lake Memphremagog where Benjamin Barret (Benjamin Barnes/Barret Benjamin) lived with a large family from 1800 to 1820.824The name changes and location of the family, and much earlier data associated with Odanak, strongly suggest that this was an Abenaki family. 825The Derby citation is ealy confirmation for a connection of the Gardner, Demar, Phillips and other wandering families to an “Indian reservation” in the Lake Memphremagog area of Vermont and Quebec at the headwaters of the Missisquoi River.826 About 1820, Benjamin Barret moved to the Swanton area where he appeared in the remote Fairfield Pond neighborhood in 1824 and 1827 as Barret Bears (Berrys).827 This…

Footnote 824.Benja Barret was listed in 1800 Derby census with a family of 5. [2097, 1800: 646]. He was listed in 1810 as Barret Benjamin. [2097, 1810:191]. And in 1820 as Benjamin Barnes. [ 2097, 1820:357].

Footnote 825. At Odanak, a “Baquabarrat, also known as Nathaniel”, was one of the early 18th century Western Abenaki leaders. [Day 1981:77]. A “Nathaniel” appears once with a large family in the 1820 Swanton census who may have been a direct descendant of that branch of this large Missisquoi and Odanak family. [See 1820 Swanton census in Appendix 1B].

Footnote 827. See 1824 & 1827 Swanton Scholar’s lists in Appendix 3. He is listed as Barret Bears & Barret Berrys in these records. It is most likely the same person as the dates, ages of the children and name changes correspond.

Page 202: …family also has a typically Abenaki common origin with the Beyor (Beyor/Bior/Berard/Bear/

Little Bear/Barnes/Bero/Berard/Bearer) Other family which figures prominently in the Lafrance Central family genealogy and the Highgate Abenaki community in the 19th century. 828 Benjamin Barnes (Barret) moved to Highgate by 1830 where he lived until his death in 1858. 829 He is the direct ancestor of the Derosier Small family who recall that this was an Indian family line. 830

Andrew Barratt moved between the Middle Road/Lake Road, Swanton Junction and Fairfield Pond neighborhoods in Swanton and the Highgate woods from 1820 to 1833 in a pattern which intersects Benjamin Barratt’s (Barnes) movements in the Highgate woods and remote Swanton Fairfield Pond neighborhoods. 831

Andrew Barratt and Benjamin Barret/Barnes disappear from the records after 1833, although it is certain that Benjamin was living in Highgate until 1858. 832Michael Barnes, the son of Benjamin, was living in one large, ten family groups of Abenaki families in the 1840 Highgate woods. 833 In Swanton, a largeBeyor (Bear) branch of this family remained in Back Bay from the 1820’s to the 1860’s. 834

Footnote 828. See Beyor Other family and Lafrance Central family genealogies in RP. See May Beyor card inBeyor family cards in AA; & Family chart #’s 10 & 18 in Appendix 11.

Page 203: “Samual Barratt, progentier of the large Barratt Central family, appeared in Highgate about 1820, married one of the Morits family women and settled down in Franklin up on the Rock River near the Highgate line. 838 His family became the focal point of a small group of Indian families by 1860 and remained there until the late 1800’s. In 1860, a Lawyer Small family, Atwood ancestral family and Hoag Central family were all listed with Samuel.839

Further east in Franklin, another Barrett family was living next door toDemarrar (Demar/Morits) and Wood (Brisbois) families in another section of the Highgate/Franklin woods. 840Samuel’s son Samuel Barrattand family were living near the Platt farm on the ‘Indian reservation’ by 1900 with thirty two other families including his brother Henry Barrett and Lafrance, Hakey, Shampang, St. Lawrence, …

Page 204: …Gonyea (Gonyo),Patnode, Champang and White (Glode) families.841Henry and Samuel Barrett and the two Atwood sisters they married were the sources for the two main Barratt family lines in the Abenaki community today. 842Henry remained with other Barrett's in the Highgate woods around Highgate Springs and formed the beginning of the lime kiln/Frontage Road/Fortrin Road neighborhood. He is listed there in 1910 with a large neighborhood of Friot, Partlow, Morits, Greenyea (Greenia), Bush (Bushey), Lafrance, Currier (Medor), Guyette, Ouimette,Jerome (Jeremy), Terrien, ChampangandBeor (Beyor) families. 843 By 1810, Samuel Barret and Bertha Atwood had moved their family to Goose Island in the Lake Road neighborhood of Swanton. 844Merry J(ane Martin Morits) Barratt, Martha Morits’s mother, was already living at Bushey Street where she had moved after her second husband, William Barrat, had died in 1898. 845 The Barratt family soon followed her into Swanton’s bushey Street neighborhood where they are largely focused today. 846The family had come full circle through the Highgate/Franklin woods over most of the 19th century back to Swanton’s Lake Road and Bushey Street neighborhoods in yet another permutation of Abenaki movement throughout the area.

The Barratt/Beyor family migrations between St. Albans, Swanton, Franklin and Highgate exemplify the interwoven nature of the Abenaki community since 1800.

Page 205: “The Morits and one branch of the Martinfamily ancestry links the Greenias to the Swanton and Highgate Morits and Martin Central families. William and Mary Jane Martin Morits were Pat Greenia’s great, great grandparents. As noted earlier, Mary Jane Martin remarried toWilliam Barratt after Will Morits died. She was also Martha Morits Lampman’s mother. 851 The…

Page 206: …Morits line in both these families goes back to the series of John Morits family leaders who lived in the Highgate woods from 1800 to 1840.

There are two linked Martin lines involved, both with early 19th century Highgate roots. Mary Jane Martin’s branch had moved to the outlying neighborhoods of Swanton with the Morits families by the second half of the 19th century.852Another branch, more closely linking to the Greenias, remained in Highgate. Charles Martin was listed as living in the same Highgate Center neighborhood with Peter Greenia and other Indian families in the 1850 Highgate census. 853By 1860, Charles Martin, Peter Greenia and their families had moved to the Platt farm area of Highgate Springs where they were living near the John Morris (Morits) and Porter Olds families among others.854Porter Olds is a direct ancestor of the contemporary Olds Central family from Highgate and Franklin.855 One of his relatives also married into this same Greenia family through a Minkler Small family marriage.856Charles Martin remained in the Highgate woods neighborhood until his death in 1893 at the age of 99.857 His mother was Kius (Koas/Lapan) from the 18th century Missisquoi community.858Until 1850, this family was living completely outside the records…

Page 207: …consulted so far. The only clear indication of a location for the Martin (Montagne/Watso) families back to 1800 is one reference to Salisbury on the Otter Creek in the lower Champlain Valley. 859This fits with the close Salesbury family connection to the Morits family and marks the possible range of the largeMartin (Montagne/Watso) family along the eastern shore of Lake Champlain in the first half of the 19th century.860 This is compatible with accounts of the Odanak branch of the family. John Watso (Montagne) from Odanak had a particular attachment to the Otter Creek area from Rutland and Salisbury up to Ferrisburg. 861Charles Martin and his family were the leading edge in Highgate of this large family’s appearance in Abenaki neighborhoods throughout the northwestern Vermont area after 1840.”

Footnote 859.See Charles Martin card in Martin cards in AA.

Footnote 859. See James Martincard in Martin family cards in AA. He was born in 1793 in Salisbury and died in 1861 in St. Albans.

Footnote 860.Bessy Salesbury was John Morits’ wife and appears in the Greenia and Lampman Central family genealogies in the RP. William Salisbury, probably Bessy’s father, appears with a growing family in the 1830 and 1840 Highgate census. [See 1830 & 1840 Highgate census in Appendix 1B]. In the 1840 census, he is living right next door to the Henry Morits family on the Rock River in the Highgate woods. He and his family disappear by 1850, but two families of that name reappear in the 1860 Highgate woods Abenaki neighborhood according to the census. [See household #’s 187 & 215 in 1860 Highgate census in Appendix 1B]. The name has disappeared or changed to another, unrecognizable form by 1900. This kind of naming is also the most likely source for the Champang (Champlain) and possibly the Lapan (Koas) family as well. [RP: 207, 209].

Footnote 861. Robinson 1868: 32; 1892: 6; Day 1961: 84; 1971: 10; 1981: 99. They also, like the Barratt family, had an early 19th century link to the Lake Memphremagog area as well. [See Jacques Watso card in Watso family cards in AA].

Page 208: By 1860, Edward Salt[DeCel/DeSalle] and his large family reappear in the growing Highgate Falls neighborhood with Morets (Morits), Martin, Cota, Olds, Sears and Flinton families.864 The family name derives from the ancestral Abenaki Desalle family which appears by 1791 at Missisquoi.865

Footnote 865.Francois Sile “de St. Francois” was buried at Chambly in 1791. [St. Joseph of Chambly registers, 1791: 4]. Another Francois DeSale, with father of the same name was buried at Stanbridge, just across the Canadian border from Franklin, in 1831. [SeeFrancois DeSale card in DeSale family cards in AA]. At Odanak in the same period, it was fairly common to name men Francois de Sale. A Francois de Sale Obomsawin and Francois deSale Capineau (Crapo) were both prominent in the records there in the early 19th century. [131:1-2]. In one 1819 Odanak document, one of the “principal men” who signed, was listed just as “Francois de Salles”. [Day 1981:71]. Since both the Obomsawin andCapino (Crapo) families had relatives at Missisquoi, it is likely that the Highgate Salt family derives from one of these two Abenaki families.

Page 210: “By 1900 and 1910, there were Martin, Greenia, Olds, Lafrance and other family members living in both the Highgate Springs ends of the extended Highgate woods neighborhood.873 In addition, there was a large number of Greenia and Greeno family members living on the County Road, Back Bay and the bow of the river in Swanton from 1850 to 1910. 874As in Highgate, the Swanton Martin family was often listed in close proximity to the Greenia’s. Edward Martin, family and community leader from one large Swanton line of the family, was living with several Greenia andHance (Anus) families on the County Road south of the Lake Road neighborhood in 1910.875From 1850 to 1910, the Greenias, Martins and Barratts largely replaced the Morits families in the forefront of the Highgate woods neighborhood.”

Page 212: “The Barrett's and Morits’ also continued to have families in Highgate after their 19th century return to Swanton.”

Page 214: “By 1910, the Lafrance family was at the leading edge of the movement onto the Frontage Road (called the Swanton Road in the 1910 census) and Fortrin Road (called the Phillipsburg Road in the 1910 census). 894George and Joseph Lafrance, along with Frank Partlow and Paul Champang, were working at the actve lime kiln and nearby quarry. 895They were each supporting large families, and George is…

Footnote 895. See household #’s 336, 352, 364 & 364 in Highgate census in Appendix 1B; Family chart #’s 5-6 & 10 in Appendix 11. In the 1910 census, each was listed with a job in either the lime kiln or the quarry next door.

Page 215: …remembered as the head of the extended Lafrance family and a community leader in this period as well. 896Addie Rollo, his third wife, was a prominent midwife for the Highgate woods Abenaki neighborhood during this time. 897 Henry Barret and Alfred Flinton were also supporting their families by working at the lime quarry.898Henry Barret and his wife Mary Atwood were the family leaders of the Highgate Barrets in this period. 899Other local Abenaki families including the Friots, Morits, Greenias, Partlows, Guyettes and Beors were also living close by and working as small farmers, truckers and laborers. 900George Partlowand Zora Bitters, the progenitors of the contemporaryPartlowCentral family, were leaders of that family after 1920 and were listed as farming in that neighborhood in 1910. ...George’s brother Cassius (Cash) Partlow and his family were also cited living fairly close by in 1910. He also was a family and community leader in Highgate who worked as a teamster and general provider like his counterpart in Swanton Nazaire St. Francis.902 Next door to Cassius his parents, ... 901

Footnote 896. 2110, 6/30/81:1 & household # 352 in 1910 Highgate census in Appendix 1B. he was listed as the fireman for the boiler in the lime kiln and the head of a large family of eleven in the 1910 census. He was married three times and had 27 children over the course of his life. His father, Charles Lafrance, was also a major family and community leader in 19th century Highgate, despite his not being listed in any but the town vital record for much of this period. [Lafrance Central family history in Section V].

Footnote 897. 2110, 6/30/81:8. Rollo is probably a direct English spelling for the Abenaki name “Lolo’ or Laurent/Lawrence/St. Lawrence.

Page 216: ….Charles and Sophie Blair Partlow, were living as well. Sophie was a member of the large Balir (Belor/Willsomquax) Ancestral family which had old links to Missisquoi and the Lafrance’s and other Highgate and Swanton families.903Sophie was a midwife and community leader in the 1870 to 1910 period.904 her granddaughter, the 20th century Highgate woods midwife and community leader Angie Partlow Maskell, was said to have followed in her grandmother Sophie’s footsteps.

Up to 1920, the Highgate woods area had a dispersed character dating back to the early 1800’s if not earlier. The four Partlow, four Barret and four Greenia families shown in the 1910 Highgate census were separated geographically by considerable distances just as the Henry and John Morits families were from 1800 to 1840 in the same area.905However, no families lived in total isolation and extensive networking, mutual assistance and intermarriage between these families and others in the area have been documented. 906Subsistence and peddling territories were arranged so that maximum use of the land and local non-Indian community would be possible without competition.907

Footnote 907. See Section I, Linked Families from 1920-1970 [pp 99-104] here. Each family in the area has its own preferred foods it exploited in the rivers, ponds, Lake, marshes and woods of the area. These territories are still largely intact today, though in many cases, severly curtailed by regulation and non-Indian encroachment.

Page 217: “In the Lafrace and Beyor families in particular, it is recalled that they derived from the old “Indian reservation” and “Indian village up on the hill [and] and in the woods” in Highgate and nearby Phillipsburg, Quebec on Missisquoi Bay.911

Footnote 911. 2110, 6/30/81: 1, 3, and 4. Like the Swatsonoral history and other typical family traditions in the Abenaki community, this account is said to have occurred in the time of the ‘grandparents’. In fact, the clear association of this oral history with the time of Highgate’s ‘first settlement’ places it at least back in the late 18th century if not earlier.

Page 219: It has been confirmed in the Indian community that this group was led by “Old John Lapan” and his family. 913This account was a latter witnessing of the same group of families named in the Morits/Lampman family tradition discussed in Section 1 here. 914That account was specifically focused at the Monument farm area and describes the first Abenaki resettlement there in the late 1800’s. Members of several of the ‘traveling’ and ‘subsistence’ families cited in the Petition were included in their numbers. 915

Footnote 912. Moody 1979: 64, 76; RP: 97. Note that the Petition cited 20 to 30 individuals in its rendition of the account, but the original oral history referred to “20 huts”. Another version from the same source cites 20 to 30 families. [7, 6/82:3].

Page 220: “Some of the Indians living at the Monument like the Phillip’s, do not appear in any local town, school or church records until the early-to-mid-20th century. Others likeJohn and Martha Morits Lampman, George and Emma Como Demar and John and Minnie Lavigne Lapan were the leading edge of the slow settling out which characterizes the more friendly 1900 to 1910 period in the greater Swanton area.”927

Footnote 927. See Family chart #’s 506, 7 & 12 in Appendix 11; & Family History and Leadership chart in Appendix 2.

Page 221: “The Morits and Lampman families on Lake Road maintained close relations with the Lapans throughout this period. As noted earlier, the Lapans got most of their ash splints from the land in back of Martha Morits’s home off lake Road, and John Lapan would always bring a new basket by for the Lampman’s, to acknowledge the use of the land.” 933

Footnote 933.78, 9/16/83:9-10, 29.

Page 223: “Given the strong traditions of Abenaki live focused around the Monument farm, and the Missisquoi Indian village, it is a safe assumption that the area was just as extensively used for a campground throughout the 19th century.941In fact, John Hilliker, Henry Lampman, the Teachouts and other close allies of the Abenakis during the land struggles with the Allens before 1790, moved to the Monument side of the Missisquoi River by 1800. 942In John Hilliker’s case, the Indians continued to interact with his family where they settled half way to Hog Island on the north side of the River by ‘Hilliker’s landing’.943 One small branch of the family intermarried with the Abenakis and are members today.”944

“Henry Lampmanand the Lampman/Morits families are also well documented on both sides of the Missisquoi River in the years following 1800. The Lampman’s had become Abenaki in all aspects by the generation of Henry Lampman and Julia Morits from (continued onto page 224) …the 1820’s to the 1880’s. Detailed study of the entire period focused on the Monument farm has not yet been undertaken.”

Footnote 944.“Muskrat Hilliker” was cited by one Indian source as a member of the ‘marsh people’ group in the early 1900’s.

Page 225: “The Morits family transistion from community leaders at the forefront of the effort to retain tribal lands on the Rock Rock to one of the underground subsistence families which remained in the area lends convincing evidence to the argument for continuity from the 1790’s to present.

And it is clear from the Morits, Barratt, Martin, Greenia, Olds, Lafrance, Lapan and other families’ movements between Highgate and other towns in the immediate area that the Abenaki community was just as widely integrated from 1800 to 1920 as the Petition has documented it being from 1920 to present.

Page 225-226: “Highgate has been a consistent location of numerous Indian families in an extended neighborhood which stretched from Highgate Springs all the way to Highgate Center and East Highgate into Franklin. Land ownership and settlement on the order of Back Bay did not occur on a large scale there until the 20th century when the Frontage Road/ Fortin Road, Highgate Springs and Highgate Center neighborhoods became more concentrated. Like the Lake Road area of Swanton, the Highgate woods from the Monument farm through to Franklin held a large, flexible, often undetected population which came in and out of land ownership, but endured none-the-less. Despite the records, familial roots back to old Missisquoi and forward to the present community are extensively documented now. The Morits family transition from community leaders at the forefront of the effort to retain tribal lands on the Rock River to one of the underground subsistence families remained in the area lends convincing evidence to the argument for community continuity from the 1790’s to present. And it is clear that he Abenaki community was just as widely integrated from 1800 to 1920 as the Petition has documented it being from 1920 to present.”

“Chart 5-6, ‘Swanton-Highgate’ detail the 180 year cycle of the Morits, Greenia and Martin families in both Highgate and Swanton as well as showing the St. Albans Bay Morits and Lampman branches of those families. 950And the ‘Travelers’ chart showsJohn and Minnie LavigneLapan who lived with other ‘swamp people’ at the Monument farm in Highgate Springs, along with the Barrett's, Maskells, Cotas, Phillips, Hakeys and Gardners who have appeared in Highgate often over the past two hundred years.” 951

“The data for Highate conclusively lays [sic] to rest the limited notion of the 18th century Indian village as a concentrated population of fifty households at the Monument farm with the rest of the area largely used for hunting, fishing or gathering. As Moody (1970) and the Petition speculated, the dispersed group lifestyle was an institution at Missisquoi which has sustained the Abenaki community into the 20th century.”

Page 229-230: “Samuel Barrett and Sarah Morits appear for the first time in any local records with a large family in one area.”

“Joseph De Maire (Demar/Mora/Morits) appears in another section of twon with an extended family household. And eight Indian families are cited in one group including three more De Mairs (Demar/Morits), towHinuses (Anus/Hanks), a Barnharnt (Benedict), an Olds and the large John Phillips family mentioned above.”

“Samuel Barratt and Sarah Morits, along with the Olds and Phillips families, reflect the close links to the Highgate woods where a large, dispersed neighborhood of Olds, Morits and other families were living in 1840.971

“In 1850, the Franklin woods Indian population increased to over one hundred in the census including the Samuel and Sarah Morits Barrettand John Phillips families living on the Franklin/Highgate line.” 973

Page 231: “TheBenjamin (Barnes/Barratt) family had an early 19th century link to Lake Memphramagog discussed earlier here.”979

“In fact, the Demar and Morits families, like the Benjamin, Barrat and Beyor families, were one large extended family that split, Abenaki fashion, into branches with different names in the early 19th century.”981

Footnote 979.See Benjamin cards in AA; & Family chart #’s 16, 17 & 18 in appendix 11. See also Benjamin Small family history in Section V here & genealogy in RP.

Page 233: “In another section of the Franklin woods closer to Highgate, a large Barratt family was living next door to Demarrar (Demar) and Wood (Brisbois) families.990 TheWood (Brisbois) family was another associated with Lake Memphramagog and the Abenaki Reservation near Durham, Quebec.”991

Page 234: “By 1860 the Franklin woods Indian population documented in available records had peaked. In 1900, there were half the number of families living in Franklin with the Barrett's having moved on to Highgate and Swanton, and the Phillips families back ‘on the ladder’ from Maine to New York State.998

Page 237: [Sheldon: 1800 – 1920.] “Given the expanded size of the Missiquoi village to include all of Highgate up the Missisquoi River as well as Franklin, logic obviates the Abenaki use of Sheldon in a similar fashion as Moody (1979) has speculated.1013

Footnote 1013. Moody 1979:12.

Page 242: “In the 1810 census, three Indian families were cited living in a small enclave somewhere in Sheldon.1032TheAnus (Hanks) Missisquoi Abenaki family and...

Footnote 1032.See 1810 Sheldon census in Appendix 1B.

Page 243: “All of these families are associated with the early Missisquoi village and appear in other towns in the area that same year. 1034It is entirely possible that these families were acting in the traditional ‘front family’ roles for Sheldon like the Morits family was in Highgate and the Carley (Medor) family was in Swanton. By 1820, they were either gone or not listed in the census.

While it is not known when the Sheldon’s barn was burned after 1790, the forge and ‘other buildings’ could not have been set afire until after 1799. Given the appearance, and disappearance of the Abenaki families in town and Whitney’s reluctant admission to the Indian threat to seek revenge down to the ‘last war’ [War of 1812], it is most likely that the major conflicts occurred after 1810. 1035More research is needed to verify this scenario, but it fits with the known facts. The only other time a group of Abenakis were living there was 1830 when three families of Morrows (Morits),Patennodes (Patenode) and Mitchells were listed there in the census. 1036The effect of George Sheldon’s direct attacks on the Abenakis is clear in the hundred and twenty year perspective from 1790 to 1910: the Indians stayed away. Ironically, the notions of Abenaki ‘disappearance’ and George Sheldon’s ruthlessness did not protect his barn or businesses from being burned.”

Page 244: “And it ultimately did not prevent the Abenakis from regaining use of the Towle farm campground from that friendlier family in the mid-19th century. Instead, it gives more credence to the general Abenaki use of the entire area from Swanton and Highgate all the way at least to Lake Carmi and the Towle farm in Sheldon as their village areaas Moody (1979) hypothesized”.

Page 245: “Thousands of Indians lived throughout the area in extreme poverty during the whole 200 years since their lands and village were taken. Though Sheldon had obviously been a part of the Abenaki village grounds before 1810 and 1790 [sic], it was largely a temprorary campground and home for perhaps thirty Abenakis since 1800.”

Page 251: The key figure in all of this on the non-Indian side was undoubtedly Jesse Weldon, the first settler of St. Albans. Like John Hilliker, Henry Lampman and other early settlers to the area before the end of the Revolution, Jesse Weldon had to deal with the local Indians who were at full military strength in the area and largely free to protect their lands and interests. Until very recently it has been assumed, from his lifestyle and ease with the Indians that he himself was of “Indian descent”. 1066

Page 254: “A family of Hendrins (Henris/Henry/Hendris.Hendricks) was also listed next door in the same area on the Point. Eli Henri later shows up on Walling’s 1857 map of the Point. 1075 The Henry family is stated in oral history to have been a local Indian family related to the Bellvue Other family who’s most recent members one Cameron Other family informant recalls speaking the Abenaki language in the early 20th century. 1076Henry (Hendricks) families also turn up in Fairfield, Highgate and Alburg in direct association and intermarriage with the Hanks (Anus), Nicholas, Benedicts and other Abenaki families in the census and church registers.1077There is now firm evidence that the Henry and Hanks (Anus) families were branches of one family which stemmed from the oldAnus (Annance)Missisquoi Abenaki family name. 1078

Page 257: “The Crapo (Capino/Pinawans/Compient/Campbell) family has a long, solid history associated with Missiquoi from the period of Robertson’s lease to St. Albans Bay in 1800. 1091A branch of the family is closely associated with Odanak and migration to northern New Hampshire and Maine by the 1795 to 1805 period. 1092

Page 258: “Just as the pre-eminence of the Morits family in the community is linked back to the account of Chief Swasson Morits, the Crapo family leadership in the Abenaki effort to remain at St. Albans Bay while land struggles raged in other areas was clearly an outgrowth of Madam Crapo’s role.”

Page 262: “As mentioned already, the Morits families from Highgate appear in St. Albans Bay by 1830. One John Morits (Morris/Maurice) who was living in St. Albans was married to a Julia De Mora (DesMarrais/Demar) which documents a clear link between those two central families at an early date. 1107 A second, older John Moritswas married to a Richards Central family member from St. Albans Bay in the same period. 1108 He was the brother of the William Morits from …”

Page 263: “…Swanton found in the Martin Central family genealogy as well as the brother of the Julia Morits who married Henry Lampman and were both documented living in several area Abenaki neighborhoods from 1822 to 1888 in Section I. 1109 There is even direct evidence that the Marrais (Demar/Morits) family was interacting with theCrapo (Chanbeau) family in mid-19th century St. Albans.” 1110

Footnote 1109. RP: 225; & Family chart #’s 5-6 & 18 in Appendix 11.

Footnote 1110.See 1855 in St. Marie’s register in Appendix 5B.

Page 266: “The Waggoner’s were the Dutch family like the Lampman’s who rented from the Abenakis at the Missisquoi village after the Revolution.” 1131

Footnote 1131.Moody 1979: 28-34.

Page 270: “When conflict did arise, there were always major community leaders like Oliver and Mary Young Cameron at the Bay, Nazaire St. Francis, Martha Morits Lampman or Cadell Brow in Swanton, John Lapan, George Lafrance and Sophie Blair Partlow in Highgate or George and Emma Jane Como Demar in Franklin and St. Albans who would ‘see to the fish’ and any other valuable, limited subsistence asset like Swasson Morits did at the Missisquoi delta fishing grounds before 1800.1151

Page 284: “As in the cases drawn from the early to mid-19th century, these St. Albans families today have many members who live in other neighborhoods with the rest of the Indian community. All the family charts presented in Appendix 11 have St. Albans components including the ‘travelers’. 1225 Recent interviews in the Lampman and Martin families also have shown that the Indians living in the large Bay neighborhood, along with the Blocks, Federal St., Lake Street and Fairfield Hill area, were well known to the Swanton and Highgate Indian network. 1226

Footnote 1225. RP:222-7; & Family chart #’s 2-22 in Appendix 11.

Footnote 1226.Moody, Field Notes, 1983-85.

Page 287: “The Benedict and St. Francis families also have direct ties to Milton which have been documented in Moody (1979) and the Petition.1239Polly Benedict of Milton purchasesd one of the small islands off St. Albans bay in 1858.1240Henry Lampmanand Julia Ann Moritswere also living in Milton in 1843 when their daughter Elizabeth…”

Footnote 1239.Moody 1979: 59-9 fn 36.

Footnote 1240. Moody 1979: 58 n 36. See also Milton cards in AA.

Page 288: “…was born. 1241 And one Lampman family tradition indicates that some of the Francis/St. Fancis family moved up from Milton in the mid-19th century before they settled into Back Bay by 1870.” 1242

“One older Morits/Cameron member today even recalls growing up in early, 20th century Milton, in association with William Simonand Mary Morits Obomsawin from Grand Isle, as well as with the Henry (Hanks/Anus) Ancestral family from Georgia, the Islands and St. Albans Bay.” 1245

Footnote 1241. See Elizabeth Lampman card Lampman cards in AA.

Footnote 1242. 78, 6/28/81:5.

Footnote 1243.Moody 1979:61 fn 39.

Footnote 1244.2422, 1835:2 col # 4; Day 1978:278: RP:2-3, 32, etc.

Footnote 1245. Moody, Field Notes, 1977-85.

Page 295:[North Hero] “Like St. Albans Bay, five members of the Hanks (Hance/Anus/Henry) family are the first Abenakis to show up in the 1790 census records in North Hero. 1281Down to 1840, each decade’s census cites at least oneHanks (Annic/Anus) family with a consistency comparable to the Highgate Morits family history in the same period. 1282This family represents a direct link to Robertson’s lease as well as 18th and 19th century Odanak and the present day Missisquoi Abenaki community. 1283In 1810, Aden Anus and family had the Enos Morrow (Morits) and Frederick Depone (Depot/Crapo) families for neighbors on Knights Island off St. Albans Bay. 1284

Page 298:[Alburg]“In 1830, several families includingMantrane (Mountain/Martin/Montagne) and Attust (Attucks/Toxis?) are listed in the census as ‘aliens’. 1299These are names in transition from their 18th to their 20th century versions. The present day Cheney Other family derives from this sameMartin (Montagne/Mountain/Watso) family branch in Alburg which was mentioned in Dixon’s (1871) history of Alburg cited earlier here.1300 This Martin/Montange family is a close branch of the Martin Central family found in the contemporary Indian community in Swanton and Highgate.1301Accounts of ties to the Watso/Montagne Abenaki family from Odanak are found in the descendants of this family in the present membership. 1302 The Attust family name is very close to the old Abenaki name ‘Attucks’ linked to Stockbridge and Schaticook. The name is also close to the original spelling of the Toxis family name from Odanak.”1303

From 1840 to the 1880’s, Ralph Lessor (Lazare) was an established farmer and leader of an Indian family living in West Alburg (Dist # 3) on the Canadian border. 1304

The Lazare (Leiger/Lawere/Lazalis/Laezie/ Legur) family is a branch of the Benedict family which appeared about 1800 in the Durham Abenaki community near Odanak. 1305They also appear in the early Swanton and Highgate censuses on record as well.1306

Page 299: “They had a particularly close relationship with the Benedicts and Medors at Missisquoi, and evidence is growing that most of the families with that name remained in the Missisquoi Bay area in the early to mid-19th century.1307

The Pierre Kesia (Medor Kazia/Peter Medor) and Marie Laezia (Lazare) who were Mary Kesia’s parents at her 1822 Odanak marriage, and most likely alsoPeter Cajais’s (Medard Kazia/Peter Medor/ born abt. 1803) parents, were probably the same as Peter Carley and family from Swanton.1308And finally, there is theLewis Leiger (Lazare) family connection to So. Hero which has already been noted in Moody (1979) and the Petition. 1309 He was from Odanak, the last Lazare family member known in that Abenaki community, and he was married to an Abenaki Tahamont (Thompson) family member.1310A family of Tompson’s appears living near the Ralph Lessor (Lazare) family in 1870, the same year of this Lazare citation at So. Hero. Other Thompson families were common in the 19th century Island and core town neighborhoods, and a Small family of that name is part of the contemporary community.” 1311

“Furthermore, this Louis Lazare who is listed in as an ‘Indian basket maker’ in South Hero in 1870, returned to Odanak by 1873 where he is listed with his wife in a census.1312 In the next census in 1875, Louis Lazare had passed away and his wife “Margaret…”

Footnote 1307.Moody 1979: 49, 55 fn 31; RP: 63, 72.

Footnote 1308. See Mary Kesia card in Medor cards in AA; 1800-1820 Swanton censuses, & 1830 Highgate census in Appendix 1B. As ‘Cady’, ‘Peter Cailey’ and ‘Peter Carley’ in Swanton [1800-1820], and ‘Peter Carley’ in Highgate [1830], he is the right age to the same person as Pierre Kesia/Peter Medor/Medard Kazia.

Footnote 1309. Moody 1979:63-4” RP: 82.

Footnote 1310. Day 1981:82.

Footnote 1311. See Thompson Small family history in Section V.

Footnote 1312. 129:5.

Page 300:“…Abenaquis” had moved ‘back to the U.S.”. 1313Most likely she had moved back to Missisquoi in South Hero or Alburg, where she was from and where at least one of her children had been buried in 1868. 1314 Like the Obomsawin’s and Panadisfrom Odanak who lived in Grand Isle and visited the Highgate Springs for the basket trade, Louis Lazare had married a Missisquoi Abenaki woman who still had a substantial family in Grand Isle County.”

“The Lazare family history at Missisquoi parallels that of the Lawyer, Shedwick, Partlow and Benway branch of the Benedicts who lived on both sides of the border and show up clearly in Alburg and the Islands.”

“There is strong evidence that the Lawyer family name derives from an Abenaki pronounciation of ‘Ryea’, which was interchangeable with the Kazia/Medor Central family name in the 19th century.”

Footnote 1313.Day 1981: 82.

Footnote 1314.169, 4/5/1868.

Page 301: “The present Partlow Central family derives their ancestry from the Alburg Partlow’s; and the James Partlow, ‘shoemaker’ cited in 1870 was great grandfather to the present generation of Partlows. 1319 Intermarriage with the Bohannon Small family has been documented, and oral traditionwithin the Partlow family claims that the family name comes from an ancient Indian name.1320 There is some evidence to suggest that the name may be a branch pronunciation of the Patnode/Patena Missisquoi Abenaki name.

Footnote 1319.See Family chart #’s 10 & 14 in Appendix 11.

Footnote 1320. 2204, 9/28/81:1-2.

Page 303: “Every town is both a contributor to the whole and a bridge to families further away who leave and return to their homeland. The basic size and shape of the Abenaki community reflected in the Petition without a lot of primary data has turned out to be true with the recent indepth research. With this data has come numerous historical and genealogical links between the Abenaki Nation of Vermont and the 18th century Abenaki Nation at Missisquoi.”

Page 304: “Family by Family evidence presented in Moody (1979) and thePetition has definitively linked the Morits, Medor and St. Francis families back to Abenaki ancestors.1402Oral histories were also sampled in some depth in the Petition with the clear impression left that more than ‘a few’ andperhaps even several hundred Indians remained in Vermont after 1800. 1403 Leading families like the Morits, Lampman, Gardner, Demar, St. Francis, Lapan, Patnode, Barratt and Partlow family groups were clearly names as ‘Indians’, ‘St. Francis Indians’ or ‘Abenakis’ in these oral traditions. As such they have given the best evidence of the contemporary…

Page 305: “…community’s existence as an Indian group distinct from the non-Indian world.

The data presented here in Section I and the first part of Section II has continued to weave many new pieces of information into the pattern of an identifiable Indian community using oral tradition, local church and town archives, as well as US census records. Now, the St. Albans Bay, Swanton, Highgate and Franklin accounts of the ‘St. Francis Indians’ from the late 18th and early 19th centuries have been conclusively linked to the contemporary community. The records and oral historiesindependently concur that the Morits (Tanagite), Francis (St. Francis), Lapan (Coos/Pine), Gardner (Denn/Maurice), Demar (Mora/Morits), Medor (Kazia/Ryia), Phillips, Crapo (Capino), Ladue (Glode/Claude/Pagonowit), Hanks (Henry/Anus), Benedict (Panadis), St. Lawrence (Momtock) and Patenode (Patenas) families, among others, were living at the Monument and in the surrounding areas both before and after 1800. Fiftey four Central, Other, Small, and Ancestral family names associatied with the present Abenaki community have been directly tied back to the 18th century Missisquoi Abenaki community, fourteen to Robertson’s lease itself. 1405The data dovetails so closely with Day’s recent work [“Identity of the St. Francis Indians” published in 1981 researched and compiled by Dr. Gordon M. Day] done on the Odanak Abenaki families that the fact of at least 700 Abenakis having remained in northwestern Vermont from 1800 to 1840 is now firmly established.” 1406

“The Odanak Abenaki like William Simon Obomsawin,Nicholas Panadis (Benedict),Lewis Leiger (Lazare) andFrank Roberts (Robert-Obomsawin) who returned to Lake Champlain after 1830 and were explicitely cited as ‘Indians’ in the late 19th and early 20th century census and town records were also part of the larger, local Indian community b[y?] descendance from and intermarriage with the Maurice (Morits), Thompson (Tahamont),Lazare and Hance (Hanks/Anus) Missisquoi Abenaki families.1407Clear evidence of Odanak…

Page 306: …and Missisquoi Abenaki names spelled phonetically from the Western Abenaki language in the early Catholic registers and town records provides further confirmation of the families’ identity. And two of the subsistence groups of 100 to 150 Indian ‘swamp people’ who were originally unknown have now been identified with the Morits and Lapan families (in Highgate) and the Patnode and Cameron families (in No. Hero) in this Addendum. These four families stood out in both Indian and non-Indian memory of the subsistence groups, as they were the core ‘front’ families at the time. All of this data provides the first direct evidence in the 19th and 20th centuries that the ancestors of present members were linked to an Abenaki group since the 18th century.

Oral traditions in the Indian community dating back to the early 20th century provide the first comprehensive overview for the network of Indian neighborhoods in northwestern Vermont after 1800. Several informants have given both summaries of their own families and neighborhood. 1407a

The town lines, lifestyle distinctions and name list breakdownsused in Moody (1979)and the Petition are largely artificial divisions of the whole community.1407b

As useful as each distinction made within the community is for explanations, the oral traditionsmake it clear that the network of families has been and still is one entity in one place. All of the family charts in Appendix 11 list figures who have engaged in the three basic lifestyles and most of the Indian families have been noted in each of the core town’s from 1800 to 1920.1407c

Footnote 1407c. See town-by-town Name summaries in Appendix 1A; Family history & Leadership chart in Appendix 2 here as well as the Family histories & Family chart #’s 2-22 in Appendix 11 of the Addendum Part C.